1.
Om. Janaka, Emperor of Videha, was seated to give audience
when Yajnavalkya arrived. The Emperor said to him: "Yajnavalkya, for what purpose have you come here? With a
desire for cattle, or to hear some subtle questions asked?"
"For both, Your Majesty," said he.

2.
Yajnavalkya said: "Let me hear what anyone among your
teachers may have told you." "Jitvan, the son of Silina, told me that the organ of speech (fire)
is Brahman."
"As anyone who had the benefit of being taught by a good
mother, father and teacher should say, so did the son of Silina
say that the organ of speech is Brahman; for what can be
attained by a person who cannot speak? But did he tell you
about its abode (body) and support?"
"No, he did not."
"This Brahman is only one—footed, Your Majesty."
"Then you tell us, O Yajnavalkya."
“The physical organ of speech is its abode and the akasa is its
support. It should be mediated upon as intelligence.”
“What is intelligence, O Yajnavalkya?”
“It is the organ of speech, Your Majesty,” said Yajnavalkya.
“Through the organ of speech alone, O Emperor, are known the
Rig—Veda, the Yagur—Veda, the Sama—Veda, the Atharvangirasa, history, ancient lore, the arts, the Upanishads,
verses, aphorisms, explanations, commentaries, the results of
sacrifices, the result of offering oblations in the fire, the results
of giving food and drink, this world, the next world and all
beings.
“The organ of speech, Your Majesty, is the Supreme Brahman.
The organ of speech never deserts him who, knowing this,
meditates upon it; all beings eagerly approach him; and being a
god, he attains the gods.”
“I give you a thousand cows with a bull as large as an
elephant,” said Emperor Janaka.
Yajnavalkya replied: “My father was of the opinion that one
should not accept gifts from a disciple without fully instructing
him.”

3.
Yajnavalkya said: "Let me hear what anyone among your
teachers may have told you." "Udanka, the son of Sulba, told me that the vital breath (prana)
is Brahman."
"As anyone who had the benefit of being taught by a good
mother, father and teacher should say, so did the son of Sulba
say that the vital breath is Brahman; for what can be attained by
a person who does not live? But did he tell you about its abode
and support?"
"No, he did not."
"This Brahman is only one—footed, Your Majesty."
"Then you tell us, O Yajnavalkya."
"The vital breath is its abode and the akasa is its support. It should be meditated upon as dear."
"What is that dearness, O Yajnavalkya?"
"It is the vital breath, Your Majesty," said Yajnavalkya. "For
the sake of that vital breath (life), O Emperor, one performs
sacrifices for him for whom they should not be performed and
accepts gifts from him from whom they should not be accepted;
nay, for the sake of the vital breath, O Emperor, one may go to
a quarter where one runs the risk of losing one’s life.
"The vital breath, O Emperor, is the Supreme Brahman. The
vital breath never deserts him who, knowing what has just been
said, meditates upon it; all beings eagerly approach him; and
being a god, he attains the gods."
"I give you a thousand cows with a bull as large as an
elephant," said Emperor Janaka.
Yajnavalkya replied: "My father was of the opinion that one
should not accept gifts from a disciple without fully instructing
him."

4.
Yajnavalkya said: "Let me hear what anyone among your
teachers may have told you. "Barku, the son of Vrishna, told me that the eye is Brahman."
"As anyone who had the benefit of being taught by a good
mother, father and teacher should say, so did the son of Vrishna
say that the eye is Brahman; for what can be attained by a
person who cannot see? But did he tell you about its abode and
support?"
"No, he did not."
"This Brahman is only one—footed, Your Majesty."
"Then you tell us, O Yajnavalkya."
"The eye is its abode and the akasa is its support. It should be
meditated upon as truth."
"What is truth, O Yajnavalkya?"
"It is the eye, Your Majesty," said Yajnavalkya. "Verily, Your
Majesty, if one asks a person who has seen with his eyes:
‘Have you seen?’ and he answers: ‘Yes, I have,’ then it is true.
"The eye, Your Majesty, is the Supreme Brahman. The eye
never deserts him who, knowing what has just been said,
meditates upon it; all beings eagerly approach him; and being a
god, he attains the gods."
"I give you a thousand cows with a bull as large as an
elephant," said Emperor Janaka.
Yajnavalkya replied: "My father was of the opinion that one
should not accept gifts from a disciple without fully instructing
him."

5.
Yajnavalkya said: "Let me hear what anyone among your
teachers may have told you." "Gardabhivipita, a descendant of
Bharadvaja, told me that the
ear is Brahman."
"As anyone who had the benefit of being taught by a good
mother, father and teacher should say, so did the descendant of
Bharadvaja say that the ear is Brahman; for what can be
attained by a person who cannot hear? But did he tell you about
its abode and support?"
"No, he did not."
"This Brahman is only one—footed, Your Majesty."
"Then you tell us, O Yajnavalkya."
"The ear is its abode and the akasa is its support. It should be
meditated upon as infinite."
"What is infinity, O Yajnavalkya?"
"It is the quarters, Your Majesty," said Yajnavalkya. "Verily,
Your Majesty, to whatever quarter (direction) one may go, one
never reaches its end. Hence the quarters are infinite. The
quarters, O Emperor, are the ear and the ear, O Emperor, is the
Supreme Brahman.
"The ear never deserts him who, knowing this, meditates upon
it; all beings eagerly approach him; and being a god, he attains
the gods."
"I give you a thousand cows with a bull as large as an
elephant," said Emperor Janaka.
Yajnavalkya replied: "My father was of the opinion that one
should not accept gifts from a disciple without fully instructing
him."

6.
Yajnavalkya said: "Let me hear what anyone among your
teachers may have told you." "Satyakama, the son of Jabala, told me that the mind is
Brahman."
"As anyone who had the benefit of being taught by a good
mother, father and teacher should say, so did the son of Jaa say
that the mind is Brahman; for what can be attained by a person
who has no mind? But did he tell you about its abode and
support?"
"No, he did not."
"This Brahman is only one—footed, Your Majesty."
"Then you tell us, O Yajnavalkya."
"The mind is its abode and the akasa is its support. It should be
meditated upon as bliss."
"What is bliss, O Yajnavalkya?"
"It is the mind, Your Majesty," said Yajnavdkya. "Verily, Your
Majesty, with the mind a man desires and woos a woman; then
160
a son resembling him is born of her and he is the cause of bliss.
The mind, O Emperor, is the Supreme Brahman.
"The mind never deserts him who, knowing this, meditates
upon it; all beings eagerly approach him; and being a god, he
attains the gods."
"I give you a thousand cows with a bull as large as an
elephant," said Emperor Janaka.
Yajnavalkya replied: "My father was of the opinion that one
should not accept gifts from a disciple without fully instructing
him."

7.
Yajnavalkya said: "Let me hear what anyone among your
teachers may have told you." "Vidaghdha, the son of Sakala, told me that the heart is
Brahman."
"As anyone who had the benefit of being taught by a good
mother, father and teacher should say, so did the son of Sakala
say that the heart is Brahman; for what can be attained by a
person who is without a heart? But did he tell you about its
abode and support?"
"No, he did not."
"This Brahman is only one—footed, Your Majesty."
"Then you tell us, O Yajnavalkya."
"The heart is its abode and the akasa is its support. It should be
meditated upon as stability."
"What is stability, O Yajnavalkya?"
"It is the heart," said Yajnavalkya. "Verily, Your Majesty, the
heart is the abode of all beings and the heart, Your Majesty, is
the support of all beings. The heart, O Emperor, is the Supreme
Brahman.
"The heart never deserts him who, knowing this, meditates
upon it; all beings eagerly approach him; and being a god, he
attains the gods."
"I give you a thousand cows with a bull as large as an
elephant," said Emperor Janaka.
Yajnavalkya replied: "My father was of the opinion that one
should not accept gifts from a disciple without fully instructing
him."

Chapter II—Concerning The Self

1. Janaka, Emperor of Videha, rose from his lounge, humbly
approached Yajnavalkya and said: "Salutation to you, O Yajnavalkya. Please instruct me."
Yajnavalkya said: "Your Majesty, as one who wishes to go a
long distance would procure a chariot or a ship, even so you have fully equipped your mind with so many secret names of
Brahman. You are also honoured and wealthy; you have
studied the Vedas and heard the Upanishads. But do you know
where you will go when you are released from this body?"
"Venerable Sir, I do not know where I shall go."
"Then I will tell you where you will go."
"Tell me, venerable Sir."

2.
"The person who is in the right eye is named Indha. Though he
is Indha, people call him by the indirect name Indra; for the
gods are fond of indirect names and hate to be addressed
directly.

3.
"The person who is in the left eye is his wife, Viraj (matter).
The akasa that lies within the heart is their place of union. Their
food is the lump (pinda) of blood in the heart. Their wrap is the
net—like structure in the heart. The path on which they move
from sleep to waking is the nerve that goes upward from the
heart; it is like a hair split into a thousand

Parts. In the body
there are nerves called hita, which are placed in the heart.
Through these the essence of our food passes as it moves on.
Therefore the subtle body (Taijasa) receives finer food than the
gross body (Vaisvanara).

4.
"Of the illumined sage who is identified with Prajna in deep
sleep the east is the eastern vital breath (prana), the south is the
southern vital breath, the west is the western vital breath, the
north is the northern vital breath, the upper direction is the
upper vital breath, the direction below is the nether vital breath
and all the directions are all the vital breaths.
"This self is That which has been described as ‘Not this, not
this.’ It is imperceptible, for It is never perceived; undecaying,
for It never decays; unattached, for It is never attached;
unfettered, for It never feels pain and never suffers injury.
"Verily, O Janaka, you have attained That which is free from
fear," said Yajnavalkya.
"Venerable Yajnavalkya," said Emperor Janaka, "may that
fearless Brahman be yours too, for you have made known to us
the fearless Brahman. Salutations to you! Here is the Empire of
Videha and also myself at your service."

Chapter III—Investigation of the Three States

1.
Yajnavalkya called on Janaka, Emperor of Videha. He said to
himself: "I will not say anything."
But once upon a time Janaka, Emperor of Videha and
Yajnavalkya had had a talk about the Agnihotra sacrifice and
Yajnavalkya had offered him a boon. Janaka had chosen the
right to ask him any questions he wished and Yajnavalkya had
granted him the boon.
So it was the Emperor who first questioned him.

2. "Yajnavalkya, what serves as light for a man?"
"The light of the sun, O Emperor," said Yajnavalkya, "for with
the sun as light he sits, goes out, works and returns."
"Just so, Yajnavalkya."

3.
"When the sun has set, Yajnavalkya, what serves as light for a
man?"
"The moon serves as his light, for with the moon as light he
sits, goes out, works and returns."
"Just so, Yajnavalkya."

4.
"When the sun has set and the moon has set, Yajnavalkya, what
serves as light for a man?"
"Fire serves as his light, for with fire as light he sits, goes out,
works and returns."
"Just so, Yajnavalkya."

5.
"When the sun has set, Yajnavalkya and the moon has set and
the fire has gone out, what serves as light for a man?"
"Speech (sound) serves as his light, for with speech as light he
sits, goes out, works and returns. Therefore, Your Majesty,
when one cannot see even one’s own hand, yet when a sound is
uttered, one can go there."
"Just so, Yajnavalkya."

6.
"When the sun has set, Yajnavalkya and the moon has set and
the fire has gone out and speech has stopped, what serves as light for a man?"
"The self, indeed, is his light, for with the self as light he sits,
goes out, works and returns."

7.
"Which is the self?"
"This purusha which is identified with the intellect (vijnanamaya) and is in the midst of the
orgams, the self—
indulgent light within the heart (intellect). Assuming the
likeness of the intellect, it wansers between the two worlds; it
thinks, as it were and moves, as it were being indetified with dreasm, it trasncends this waking world, which represents the
forms of death (ignorance and its effects).

8.
"That person (the individual self), when he is born, that is to
say, when he assumes a body, is joined with evils and when he
dies, that is to say, leaves the body, he discards those evils.

9.
"And there are only two states for that person: the one here in
this world and the other in the next world. The third, the
intermediate, is the dream state. When he is in that intermediate
state, he surveys both states: the one here in this world and the
other in the next world. Now, whatever support he may have
for the next world, he provides himself with that and sees both
evils (sufferings) and joys.
"And when he dreams, he takes away a little of the impressions
of this all—embracing world (the waking state), himself makes
the body unconscious and creates a dream body in its place,
revealing his own brightness by his own light—and he dreams.
In this state the person becomes self—illumined.

10.
"There are no real chariots in that state, nor animals to be yoked
to them, nor roads there, but he creates the chariots, animals
and roads. There are no pleasures in that state, no joys, no
rejoicings, but he creates the pleasures, joys and rejoicings.
There are no pools in that state, no reservoirs, no rivers, but he
creates the pools, reservoirs and rivers. He indeed is the agent.

11.
"Regarding this there are the following verses:
‘The effulgent infinite being (purusha), who travels alone,
makes the body insensible in sleep but himself remains awake and taking with him the luminous
particles of the organs,
watches those which lie dormant. Again he comes to the
waking state.

12.
‘The effulgent infinite being (purusha), who is immortal and
travels alone, guards the unclean nest (body) with the help of
the vital breath (prana) and himself moves out of the nest. That
immortal entity wanders wherever he likes.

13.
‘In the dream world, the luminous one attains higher and lower
states and creates many forms—now, as it were, enjoying
himself in the company of women, now laughing, now even
beholding frightful sights.

14.
‘Everyone sees his sport but him no one sees.’ They say: ‘Do
not wake him suddenly.’ If he does not find the right organ, the
body becomes difficult to doctor.

15.
Yajnavalkya said: "Tha entity (purusha), after enjoying himself
and raoming in the dream state and merely witnessing the
results of good and evil, remians in a state of profound sleep
and then hastens back in the reverse way to his former
condition, the dream state. He remains unaffected by whatever
he sees in that dream state, for this infinite being is unattached."
Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand
cows.
Please instruct me further about Liberation itself.

16. "Yajnavalkya said: "That entity (purusha), after enjoying
himself and roaming in the dream state and merely witnessing
the results of good and evil, hastens back in the reverse way to
his former condition, the waking state. He remains unaffected
by whatever he sees in that state, for this infinite being is
unattached."
Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand
cows.
Please instruct me further about Liberation itself."

17.
Yajnavalkya said: "That entity (purusha), after enjoying
himself and roaming in the waking state and merely witnessing
the results of good and evil, hastens back in the reverse way to
its former condition, the dream state or that of dreamless sleep.

18.
"As a large fish swims alternately to both banks of a river—the
east and the west—so does the infinite being move to both
these states: dreaming and waking.

19.
"As a hawk or a falcon roaming in the sky becomes tired, folds
its wings and makes for its nest, so does this infinite entity (purusha) hasten for this state, where, falling asleep, he
cherishes no more desires and dreams no more dreams.

20.
"There are ni his body nerves (nadis) called hita, which are fine
as a hair divided into a thousand parts and are filled with white,
blue, brown, green and red fluids. Theyt are the seat of the
suble body, which is the storehouse of impressions. Now, when
he feels as if he were being killed or overpowered, or being
chased by an elephant, or falling into a pit, in short, when he
fancies at that time, thorough ignorance, whatever frightful
thing he has expericned in the waking state, that is the dream
state. So also, when he thinks he is a god, as it were, or a king,
as it were, or thinks: "This universe is myself and I am all,: that
is his highest state.

21.
"That indeed is his form—free from desires, free from evils,
free from fear. As a man fully embraced by his beloved wife
knows nothing that is without, nothing that is within, so does
this infinite being (the self), when fully embraced by the
Supreme Self, know nothing that is without, nothing that is
within.
"That indeed is his form, in which all his desires are fulfilled, in
which all desires become the self and which is free from desires
and devoid of grief.

22.
"In this state a father is no more a father, a mother is no more a
mother, the worlds are no more the worlds, the gods are no more the gods, the Vedas are no more the Vedas. In this state a
thief is no more a thief, the killer of a noble brahmin is no more
a killer, a chandala is no more a chandala, a paulkasa is no
more a paulkasa, a monk is no more a monk, an ascetic is no
more an ascetic.
"This form of his is untouched by good deeds and untouched by
evil deeds, for he is then beyond all the woes of his heart.

23.
"And when it appears that in deep sleep it does not see, yet it is
seeing though it does not see; for there is no cessation of the
vision of the seer, because the seer is imperishable. There is
then, however, no second thing separate from the seer that it
could see.

24.
"And when it appears that in deep sleep it does not smell, yet it
is smelling though it does not smell; for there is no cessation of
the smelling of the smeller, because the smeller is imperishable.
There is then, however, no second thing separate from the
smeller that it could smell.

25.
"And when it appears that in deep sleep it does not taste, yet it
is tasting though it does not taste; for there is no cessation of
the tasting of the taster, because the taster is imperishable.
There is then, however, no second thing separate from the taster
that it could taste.

26.
"And when it appears that in deep sleep it does not speak, yet it
is speaking though it does not speak; for there is no cessation of
the speaking of the speaker, because the speaker is
imperishable. There is then, however, no second thing separate
from the speaker that it could speak about.

27.
"And when it appears that in deep sleep it does not hear, yet it
is hearing though it does not hear; for there is no cessation of
the hearing of the hearer, because the hearer is imperishable.
There is then, however, no second thing separate from the
hearer that it could hear.

28.
"And when it appears that in deep sleep it does not think, yet it
is thinking though it does not think; for there is no cessation of
the thinking of the thinker, because the thinker is imperishable.
There is then, however, no second thing separate from the
thinker that it could think of.

29.
"And when it appears that in deep sleep it does not touch, yet it
is touching though it does not touch; for there is no cessation of
the touching of the toucher, because the toucher is
imperishable. There is then, however, no second thing separate
from the toucher that it could touch.

30.
"And when it appears that in deep sleep it does not know, yet it
is knowing though it does not know; for there is no cessation of
the knowing of the knower, because the knower is
imperishable. There is then, however, no second thing separate
from the knower that it could know.

31.
"When in the waking and dream states there is, as it were,
another, then one can see the other, then one can smell the
other, then one can speak to the other, then one can hear the
other, then one can think of the other, then one can touch the
other, then one can know the other.

32.
"In deep sleep it becomes transparent like water, the witness,
one and without a second. This is the World of Brahman, Your
Majesty. This is its supreme attainment, this is its supreme
glory, this it its highest world, this is its supreme bliss. On a particle of this bliss other creatures live."
Thus did Yajnavalkya teach Janaka.

33.
"If a person is perfect of body and is prosperous, lord of others
and most lavishly supplied with all human enjoyments, he
represents the highest blessing among men. This human bliss
multiplied a hundred times makes one measure of the bliss of
the Manes who have won their own world. The bliss of these
Manes who have won their world, multiplied a hundred times,
makes one measure of bliss in the world of the gandharvas. The bliss of the
gandharvas, multiplied a hundred times, makes one
measure of the bliss of the gods by action (those who attain
godhood through sacrificial rites). The bliss of the gods by
action, multiplied a hundred times, makes one measure of the
bliss of the gods by birth, as also of one who is versed in the
Vedas, sinless and free from desire. The bliss of the gods by
birth, multiplied a hundred times, makes one measure of bliss
in the World of Prajapan (Viraj), as also of one who is versed in
the Vedas, sinless and free from desire. The bliss in the World
of Prajapati, multiplied a hundred times, makes one measure of
bliss in the World of Brahma (Hiranyagarbha), as also O£ one
who is versed in the Vedas, sinless and free from desire. This,
indeed, is the supreme bliss. This is the state of Brahman, O
Emperor," said Yajnavalkya.
Janaka said: I give you a thousand cows, venerable Sir. Please
instruct me further about Liberation itself."
At this Yajnavalkya was afraid that the intelligent emperor was
driving him to give the solution of all his questions.

34.
"That entity (the self), after enjoying himself and roaming in
the dream state and merely witnessing the results of merits and
demerits, hastens back in the reverse way to its former
condition, the waking state.

35.
"Just as a heavily loaded cart moves along, creaking, even so
the self identified with the body, being presided over by the
Self which is all consciousness (the Supreme Self), moves
along, groaning, when breathing becomes difficult at the
approach of death.

36.
"When this body grows thin—becomes emaciated or disease—
then, as a mango or a fig or a fruit of the peepul tree becomes
detached from its stalk, so does this infinite being completdy
detaching himself from the parts of the body, again move on, in
the same way that he came, to another body for the
remanisfestation of his vital breath (prana).

37.
"Just as, when a king comes, the ugras appointed to deal with
crimes; the sutas and the leaders of the village await him with
food and drink and lodgings ready, saying: ‘Here he comes,
here he comes,’ even so, for the person who knows about the fruits of his own work, there wait all the elements, saying:
‘Here comes Brahman, here he comes.’

38
"Just as, when the king wishes to depart, the ugras appointed to
deal with crimes, the sutas and the leaders of the village gather
around him, even so do all the organs gather around the self, at
the time of death, when it struggles for breath."

Chapter IV—Death and the Hereafter

1.
Yajnavalkya continued: "Now, when that self becomes weak
and unconscious, as it were, the organs gather around it.
Having wholly seized these particles of light, the self comes to
the heart. When the presiding deity of the eye turns back from
all sides, the dying man fails to notice colour.

2.
"The eye becomes united with the subtle body; then people say:
‘He does not see.’ The nose becomes united with the subtle
body; then they say: ‘He does not smell.’ The tongue becomes
united with the subtle body; then they say: ‘He does not taste.’
The vocal organ becomes united with the subtle body; then they
say: ‘He does not speak.’ The ear becomes united with the
subtle body; then they say: ‘He does not hear.’ The mind
becomes united with the subtle body; then they say: ‘He does
not think.’ The skin becomes united with the subtle body; then
they say: ‘He does not touch.’ The intellect becomes united
with the subtle body; then they say: ‘He does not know.’
"The upper end of the heart lights up and by that light the self
departs, either through the eye or through the head or through
any other part (aperture) of the body.
"And when the self departs, the vital breath follows and when
the vital breath departs, all the organs follow.
"Then the self becomes endowed with a particular
consciousness and passes on to the body to be attained by that
consciousness.
"Knowledge, work and past experience follow the self.

3.
"And just as a leech moving on a blade of grass reaches its end,
takes hold of another and draws itself together towards it, so
does the self, after throwing off this body, that is to say, after
making it unconscious, take hold of another support and draw
itself together towards it.

4.
"And just as a goldsmith takes a small quantity of gold and
fashions out of it another—a newer and better—form, so does
the self, after throwing off this body, that is to say, after making
it unconscious, fashion another—a newer and better—form,
suited to the Manes, or the gandharvas, or the gods, or Viraj, or
Hiranyagarbha, or other beings.

5.
"That self is indeed Brahman; it is also identified with the
intellect, the mind and the vital breath, with the eyes and ears,
with earth, water, air and akasa, with fire and with what is other
than fire, with desire and with absence of desire, with anger and
with absence of anger, with righteousness and unrighteousness,
with all—it is identified, as is well known, with this (i.e. what
is perceived) and with that (i.e. what is inferred). According as
it acts and according as it behaves, so it becomes: by doing
good it becomes good and by doing evil it becomes evil. It
becomes virtuous through virtuous action and evil through evil
action.
"Others, however, say that the self is identified with desire
alone. As is its desire, so is its resolution; and as is its
resolution, so is its deed; and whatever deed it does, that it
reaps.

6.
"Regarding this there is the following verse:
"Because of attachment, the transmigrating self, together with
its work, attains that result to which its subtle body or mind
clings. Having exhausted in the other world the results of
whatever work it did in this life, it returns from that world to
this world for fresh work.’
"Thus does the man who desires transmigrate. But as to the
man who does not desire—who is without desire, who is freed
from desire, whose desire is satisfied, whose only object of
desire is the Self—his organs do not depart. Being Brahman, he
merges in Brahman.

7.
"Regarding this there are the following verses:
"When all the desires that dwell in his heart are got rid of, then
does the mortal man become immortal and attain Brahman in
this very body.’
"Just as the slough of a snake lies, dead and cast away, on an
ant—hill, even so lies this body. Then the self becomes
disembodied and immortal Spirit, the Supreme Self (Prana), Brahman, the Light."
Janaka, Emperor of Videha, said: "I give you, venerable Sir, a
thousand cows."

8.
"Regarding this there are the following verses:
‘The subtle, ancient path stretching far away has been touched
(reached) by me; nay, I have realized it myself. By this path the
wise, the knowers of Brahman, move on to the celestial sphere
(Liberation) after the fall of this body, having been freed even
while living.’

9.
‘Some speak of it as white, others as blue, grey, green, or red.
This path is realized by a knower of Brahman and is trod by
whoever knows Brahman, has done good deeds and is
identified with the Supreme Light.’

10.
‘Into blinding darkness enter those who worship ignorance; into
a greater darkness than that, as it were, enter those who are
devoted to knowledge.’

11.
‘Cheerless indeed are those worlds covered with blinding
darkness. To them after death go those people who are ignorant
and unwise.’

12.
‘If a man knows the Self as I am this, then desiring what and
for whose sake will he suffer in the wake of the body?’

13.
‘Whoever has realized and intimately known the Self, Which
has entered this perilous and perplexing place (the body), is the
maker of the universe; for he is the maker of all. All is his Self
and he, again, is indeed the Self of all.’

14.
‘Dwelling in this very body, we have somehow realized
Brahman; otherwise we should have remained ignorant and
great destruction would have overtaken us. Those who know
Brahman become immortal, while others only suffer misery.’

15.
‘When a person following the instructions of a teacher directly
beholds the effulgent Self, the Lord of all that has been and will
be, he no longer wishes to hide himself from It.’

16.
‘That under which the year with its days rolls on—upon that
immortal Light of l lights the gods meditate as longevity.’

17.
‘That in which the five groups of five and the akasa rest, that
very Atman I regard as the Immortal Brahman. Knowing that
Brahman, I am immortal.’

18.
‘They who know the Vital Breath (Prana) of the vital breath
(prana), the Eye of the eye, the Ear of the ear, the Mind of the
mind, have realized the ancient, primordial Brahman.’

19.
‘Through the mind alone is Brahman to be realized. There is in
It no diversity. He goes from death to death who sees in It, as it
were, diversity.’

20.
‘Unknowable and constant, It should be realized in one form
only. The Self is free from taint, beyond the akasa, birthless,
infinite and unchanging.’

21.
‘The intelligent seeker of Brahman, learning about the Self
alone, should practise wisdom (prajna). Let him not think of too
many words, for that is exhausting to the organ of speech.’

22.
"That great, unborn Self, which is identified with the intellect (vijnanamaya) and which dwells in the midst of the organs, lies
in the akasa within the heart. It is the controller of all, the lord
of all, the ruler of all. It does not become greater through good
deeds or smaller through evil deeds. It is the lord of all, the
ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The
brahmins seek to realize It through the study of the Vedas,
through sacrifices, through gifts and through austerity which
does not lead to annihilation. Knowing It alone one becomes a
sage (muni). Wishing for this World (i.e. the Self) alone, monks
renounce their homes.
"The knowers of Brahman of olden times, it is said, did not
wish for offspring because they thought: ‘What shall we do
with offspring—we who have attained this Self, this World?’
They gave up, it is said, their desire for sons, for wealth and for
the worlds and led the life of religious mendicants. That which
is the desire for sons is the desire for wealth and that which is
the desire for wealth is the desire for the worlds; for both these,
indeed, are but desires.
‘This Self is That which has been described as Not this, not
this. It is imperceptible, for It is not perceived; undecaying, for
It never decays; unattached, for It is never attached; unfettered,
for It never feels pain and never suffers injury.
‘Him who knows this these two thoughts do not overcome: For
this I did an evil deed and For this I did a good deed. He
overcomes both. Things done or not done do not afflict him.’

23.
"This has been expressed by the following Rig verse:
‘This is the eternal glory of Brahman: It neither increases nor
decreases through work. Therefore one should know the nature
of That alone. Knowing It one is not touched by evil action.’
"Therefore he who knows It as such becomes self—controlled,
calm, withdrawn into himself, patient and collected; he sees the
Self in his own self (body); he sees all as the Self. Evil does not
overcome him, but he overcomes all evil. Evil does not afflict
him, but he consumes all evil. He becomes sinless, taintless,
free from doubts and a true Brahmana (knower of Brahman).
This is the World of Brahman, O Emperor and you have
attained It." Thus said Yajnavalkya.
Janaka said: ‘Venerable Sir, I give you the empire of Videha
and myself, too, with it, to wait upon you.

24.
That great, unborn Self is the eater of food and the giver of
wealth. He who knows this obtains wealth.

25.
That great, unborn Self is undecaying, immortal, undying,
fearless; It is Brahman (infinite). Brahman is indeed fearless.
He who knows It as such becomes the fearless Brahman.

Chapter V—Yajnavalkya and Maitreyi (II)

1.
Yajnavalkya had two wives: Maitreyi and Katyayani. Of these,
Maitreyi was conversant with the Knowledge of Brahman,
while Katyayani had an essentially feminine outlook. One day Yajnavalkya, when he wished to embrace another mode of life,

2.
Said: "Maitreyi, my dear, I am going to renounce this life to
become a monk. Let me make a final settlement between you
and Katyayani."

3.
Maitreyi said: "Venerable Sir, if indeed the whole earth full of
wealth belonged to me, would I be immortal through that or
not?" "No," replied Yajnavalkya, "your life would be just like
that of people who have plenty. Of Immortality, however, there
is no hope through wealth."

4.
Then Maitreyi said: "What should I do with that which would
not make me immortal? Tell me, venerable Sir, of that alone
which you know to be the only means of attaining
Immortality."

5.
Yajnavalkya replied: "My dear, you have been my beloved
even before and now you have resolved to know what is after
my heart. If you wish, my dear, I shall explain it to you. As I
explain it, meditate on what I say."

6.
And he said: "Verily, not for the sake of the husband, my dear,
is the husband loved, but he is loved for the sake of the self
which, in its true nature, is one with the Supreme Self.
"Verily, not for the sake of the wife, my dear, is the wife loved,
but she is loved for the sake of the self.
"Verily, not for the sake of the sons, my dear, are the sons
loved, but they are loved for the sake of the self.
"Verily, not for the sake of wealth, my dear, is wealth loved,
but it is loved for the sake of the self.
"Verily, not for the sake of the animals, my dear, are the
animals loved, but they are loved for the sake of the self. "Verily, not for the sake of the brahmin, my dear, is the
brahmin loved, but he is loved for the sake of the self.
"Verily, not for the sake of the kshatriya, my dear, is the
kshatriya loved, but he is loved for the sake of the self.
"Verily, not for the sake of the worlds, my dear, are the worlds
loved, but they are loved for the sake of the self.
"Verily, not for the sake of the gods, my dear, are the gods
loved, but they are loved for the sake of the self.
"Verily, not for the sake of the Vedas, my dear, are the Vedas
loved, but they are loved for the sake of the self.
"Verily, not for the sake of the beings, my dear, are the beings
loved, but they are loved for the sake of the self.
"Verily, not for the sake of the All, my dear, is the All loved,
but it is loved for the sake of the self.
"Verily, my dear Maitreyi, it is the Self that should be
realized—should be heard of, reflected on and meditated upon.
By the realisation of the Self, my dear, through hearing,
reflection and meditation, all this is known.

7.
"The brahmin rejects one who knows him as different from the
Self. The kshatriya rejects one who knows him as different
from the Self. The worlds reject one who knows them as
different from the Self. The gods reject one who knows them as
different from the Self. The Vedas reject one who knows them
as different from the Self. The beings reject one who knows
them as different from the Self. The All rejects one who knows
it as different from the Self. This brahmin, this kshatriya, these
worlds, these gods, these Vedas, these beings and this All—are
that Self.

8—10.
"As the various particular kinds of notes of a drum, when it is
beaten, cannot be grasped by themselves, but are grasped only
when the general note of the drum or the general sound
produced by different kinds of strokes is grasped;
"And as the various particular notes of a conch, when it is
blown, cannot be grasped by themselves, but are grasped only
when the general note of the conch or the general sound
produced by different kinds of blowing is grasped;
"And as the various particular notes of a vina, when it is
played, cannot be grasped by themselves, but are grasped only
when the general note of the vina or the general sound
produced by the different kinds of playing is grasped;

11.
"As from a fire kindled with wet fuel various kinds of smoke
issue forth, even so, my dear, the Rig—Veda, the Yajur—Veda,
the Sama—Veda, the Atharvangirasa, history (itihasa),
mythology (purana), the arts (vidya), Upanishads, verses
(slokas), aphorisms (sutras), elucidations (anuvyakhyanas),
explanations (vyakhyanas), sacrifices, oblations in the fire,
food, drink, this world, the next world and all beings are all like
the breath of this infinite Reality. From this Supreme Self are
all these, indeed, breathed forth.

12.
"As the ocean is the one goal of all waters (the place where
they merge), so the skin is the one goal of all kinds of touch,
the nostrils are the one goal of all smells, the tongue is the one
goal of all savours, the ear is the one goal of all sounds, the
mind is the one goal of all deliberations, the intellect is the one
goal of all forms of knowledge, the hands are the one goal of all
actions, the organ of generation is the one goal of all kinds of
enjoyment, the excretory organ is the one goal of all excretions,
the feet are the one goal of all kinds of walking, the organ of
speech is the one goal of all the Vedas.

13.
"As a lump of salt has neither inside nor outside and is
altogether a homogeneous mass of taste, even so this Self, my
dear, has neither inside nor outside and is altogether a
homogeneous mass of Intelligence. This Self comes out as a
separate entity from the elements and with their destruction this
separate existence is also destroyed. After attaining this
oneness it has no more consciousness. This is what I say, my
dear."
So said Yajnavalkya.

14.
Then Maitreyi said: "Just here you have completely bewildered
me, venerable Sir. Indeed, I do not at all understand this."
He replied: "Certainly I am not saying anything bewildering,
my dear. Verily, this Self is immutable and indestructible.

15.
"For when there is duality, as it were, then one sees another,
one smells another, one tastes another, one speaks to another,
one hears another, one thinks of another, one touches another,
one knows another. But when to the knower of Brahman everything has become the Self, then what should he see and
through what, what should he smell and through what, what
should he taste and through what, what should he speak and
through what, what should he hear and through what, what
should he think and through what, what should he touch and
through what, what should he know and through what?
Through what should one know That Owing to which all this is
known?
"This Self is That which has been described as ‘Not this, not
this.’ It is imperceptible, for It is never perceived; undecaying,
for It never decays; unattached, for It never attaches Itself;
unfettered, for It never feels pain and never suffers injury.
Through what, O Maitreyi, should one know the Knower?
"Thus you have the instruction given to you. This much,
indeed, is the means to Immortality."
Having said this, Yajnavalkya renounced home.

Chapter VI—The Line of Teachers

1.
Now the line of teachers:
We received the knowledge from Pautimashya. Pautimashya
received it from Gaupavana. Gaupavana from another
Pautimashya. This Pautimashya from another Gaupavana. This
Gaupavana from Kausika. Kausika from Kaundinya.
Kaundinya from Sandilya. Sandilya from Kausika and
Gautama. Gautama

2.
From Agnivesya. Agnivesya from Gargya. Gargya from
another Gargya. This Gargya from Gautama. Gautama from
Saitava. Saitava from Pirasaryayana. Parasarayayana from
Gargyayana. Gargyayana from Uddalakayana. Uddalakayana
from Jabalayana. Jabalayana from Madhyandinayana.
Madhyandinayana from Saukarayana. Saukarayana from
Kashayana. Kashayana from Sayakayana. Sayakayana from
Kausikayani. Kausikayani

3.
From Ghritakausika. Ghritakausika from Parasaryayana.
Parasaryayana from Parasarya. Parasarya from Jatukarnya.
Jatukarnya from Asurayana and Yiska. Asurayana from
Traivani. Traivani from Aupajandhani. Aupajandhani from
Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya
from Manti. Manti from Gautama. Gautama from another
Gautama. This Gautama from Vatsya. Vatsya from SandiIya.
Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from
Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat
Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin
Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti
Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa
Tvashtra from the two Asvins. The two Asvins from Dadhyach
Atharvana. Dadhyach Atharvana from Atharvana Daiva.
Atharvana Daiva from Mrityu Pradhvamsana. Mrityu
Pradhvamsana from Pradhvamsana. Pradhvamsana from
Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti.
Vyashti from Sanaru. Sanaru from Sanitana. Sanitana from
Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from
Brahman (Hiranyagarbha). Brahman is self—born (eternal).
Salutation to Brahman.

Part Five

Chapter I—The Infinity of Brahman

1.
Om. Infinite is That Brahman, infinite in this manifested
universe. From the Infinite Brahman proceeds the infinite.
After the realization of the Great Identity or after the cosmic
dissolution, when the infinity of the infinite universe merges in
the Infinite Brahman, there remains the Infinite Brahman alone.
Om is the Akasa Brahman—the primeval akasa. It is the akasa
containing air, says the son of Kauravayarn. It (Om) is the
Veda—thus the knowers of Brahman know; for through it one
knows what is to he known.

Chapter II—The Three Great Disciplines

1.
Prajapati had three kinds of offspring: gods, men and demons
(asuras). They lived with Prajapati, practising the vows of
brahmacharins. After finishing their term, the gods said to him:
"Please instruct us, Sir." To them he uttered the syllable da and
asked:
"Have you understood?" They replied: "We have. You said to
us, ‘Control yourselves (damyata).’ He said: "Yes, you have
understood."

2.
Then the men said to him: "Please instruct us, Sir" To them he
uttered the same syllable da and asked: "Have you understood?" They replied: "We have. You said to
us, ‘Give (datta).’ He said: ‘Yes, you have understood.

3.
Then the demons said to him: "Please instruct us, Sir." To them
he uttered the same syllable da and asked:
"Have you understood?" They replied: "We have. You said to
us: ‘Be compassionate (dayadhvam).’ He said: "Yes, you have
understood."
That very thing is repeated even today by the heavenly voice, in
the form of thunder, as "Da," "Da," "Da," which means:
"Control yourselves," "Give," and "Have compassion."
Therefore one should learn these three: self—control, giving
and mercy.

Chapter III—Brahman as the Heart

1.
Prajapati is this—the heart (intellect). It (the heart) is Brahman.
It is all. Hridayam (the heart) consists of three syllables. One
syllable is hri; and to him who knows this, his own people and
others bring presents. One syllable is da; and to him who knows
this, his own people and others give their powers. One syllable
is yam; and he who knows this goes to heaven.

Chapter IV—Meditation on Satya Brahman

1.
That intellect Brahman was verily this—satya alone. And
whosoever knows this great, glorious first—born one as the
Satya Brahman conquers these worlds. And his enemy is thus
conquered and becomes non—existent—yes, whosoever knows
this great, glorious first—born one as the Satya Brahman; for
Satya indeed is that Brahman.

Chapter V—In Praise of Satya Brahman

1.
In the beginning this universe was water alone. That water
produced Satya. Satya is Brahman. Brahman produced
Prajapati and Prajapati the gods. Those gods meditate on Satya.
This name Satya consists of three syllables. Sa is one syllable,
ti is one syllable and ya is one syllable. The first and last
syllables are the truth. In the middle is untruth. This untruth is
enclosed on both sides by truth; thus truth preponderates.
Untruth does not hurt him who knows this.
180

2.
Now, that which is Satya is the sun—the being who dwells in
yonder orb and the being who is in the right eye. These two rest
on each other. The former (the being in the sun) rests on the
latter (the being in the right eye) through his rays and the latter
rests on the former through his organs. When the individual self
is about to leave the body, he sees the solar orb clearly (i.e.
without rays). Those rays no longer come to him.

3.
Of this being who is in the solar orb, the syllable Bhuh is the
head, for there is one head and there is this one syllable; the
word Bhuvah is the arms, for there are two arms and there are
these two syllables; the word Svah is the legs, for there are two
legs and there are these two syllables. His secret name is Ahar.
He who knows this destroys evil and leaves it behind.

4.
Of this being who is in the right eye, the syllable Bhur is the
head, for there is one head and there is this one syllable; the
word Bhuvar is the arms, for there are two arms and there are
these two syllables; the word Svar is the legs, for there are two
legs and there are these two syllables. His secret name is Aham.
He who knows this destroys evil and leaves it behind.

Chapter VI—Meditation on Brahman as the Mind

1.
This being identified with the mind and resplendent by nature is
realized by yogis within the heart as of the size of a grain of
rice or barley. He is the lord of all, the ruler of all and governs
all this
—whatever there is.

Chapter VII—Meditation on Brahman as Lightning

1.
They say that lightning is Brahman. It is called lightning
(vidyut) because it scatters (vidanat) darkness. Whosoever
knows this—that lightning is Brahman—scatters the evils that
are ranged against him; for lightning is indeed Brahman.

Chapter VIII—Meditation on the Vedas as a Cow

1.
One should meditate upon speech (the Vedas) as a cow. She
(speech) has four teats: the sounds Svaha; Vashat, Hanta and
Svadha. The gods live on two of her teats, Svaha and Vashat;
men, on Hanta; and the Manes on Svadha. Her bull is the vital
breath (prana) and her calf, the mind.

Chapter IX——Meditation on the Vaisvanara Fire

1.
This fire which is within a man and digests food that is eaten is
Vaisvanara. Its sound is that which one hears by stopping the
ears. When a man is about to leave the body, he hears this
sound no more.

Chapter X——The Path of the Departing Soul

1.
When a man departs from this world, he reaches the air. The air
opens there for him as wide as the hole of a chariot wheel.
Through this opening he ascends and reaches the sun. The sun
opens there for him as wide as the hole of a lambara. By this
opening he ascends and reaches the moon. The moon opens
there for him as wide as the hole of a drum. By this opening he
ascends and reaches a World free from grief and cold. There he
dwells for endless years.

Chapter XI—The Supreme Austerities

1.
The supreme austerity is indeed that a man suffers when he is
ill. He who knows this wins the highest world.
The supreme austerity is indeed that a man, after death, is
carried to the forest. He who knows this wins the highest world.
The supreme austerity is indeed that a man, after death, is laid
on the fire. He who knows this wins the highest world.

Chapter XII—Meditation on Food and the Vital Breath as
Brahman

1.
Some say that food is Brahman; but this is not so, for food
decays without the vital breath (prana). Others say that the vital breath is Brahman; but this is not so, for the vital breath dries
up without food. These two deities (food and the vital breath),
when they become united, attain the highest state
(Brahmanhood). Thus reflecting, Pratrida said to his father:
"What good, indeed, can I do him who knows this and what
evil can I do him either?"
His father answered, stopping him with a gesture of his hand:
"Oh, no, Pratrida; for who would attain the highest merely by
being identified with these two?"
Further, he (the father) said to him this: "It is vi; food is verily
vi, for all these creatures rest (visanti) on food. It is ram; the
vital breath is ram, for all these creatures delight (ramante) in
the vital breath." All creatures rest on him, all creatures delight
in him, who knows this.

Chapter XIII—Meditation on the Vital Breath

1.
One should meditate on the vital breath as the Uktha. The vital
breath is the Uktha, for it raises up (utthapayati) all this
universe. From him who knows this there is raised a son who is
a knower of the vital breath and he wins union with and abode
in the same world as the Uktha.

2.
One should meditate upon the vital breath as the Yajus. The
vital breath is the Yajus, for all these beings are united
(yujyante) with one another if the vital breath is present. All
beings are united to give eminence to him who knows this and
he wins union with and abode in the same world as the Yajus
(vital breath).

3.
One should meditate upon the vital breath as the Saman. The
vital breath is the Saman, for all these beings meet (samyanchi)
if the Saman (vital breath) is present. For the sake of him who
knows this all beings are united and they succeed in giving him
eminence; and he wins union with and abode in the same world
as the Saman.

4.
One should meditate upon the vital breath as the Kshatra. The
vital breath is the Kshatra, for the vital breath protects (trayate)
the body from wounds (khanitoh). He who knows this attains
the Kshatra (vital breath) which needs no other protector and he
wins union with and abode in the same world as the Kshatra.

Chapter XIV—The Sacred Gayatri

1.
The words Bhumi (earth), Antariksha (sky) and Dyaus (heaven)
form eight syllables and the first foot of the Gayatri consists of
eight syllables. So the three worlds constitute the first foot of
the Gayatri. Whosoever knows this about the first foot of the
Gayatri wins all that is in the three worlds.

2.
Richah, Yajumshi and Samani form eight syllables and the
second foot of the Gayatri consists of eight syllables. So these
three Vedas constitute the second foot of the Gayatri.
Whosoever thus knows the second foot of the Gayatri wins as
much as that treasury of knowledge, the three Vedas, has to
confer.

3.
Prana, apana and vyana form eight syllables and the third foot
of the Gayatri. consists of eight syllables. So these three forms
of the vital breath constitute the third foot of the Gayatri.
Whosoever knows this about the third foot of the Gayatri wins
all the living beings that are in the universe.
Now, its turiya, apparently visible (darsata) and supramundane
(paroraja) foot is this—sun that glows yonder. That which is
fourth is called turiya. He (the being in the solar orb) is
apparently visible (darsata), because he is seen, as it were, by
the yogis. He is supramundane (paroraja), because he shines
alone on the whole universe as its overlord. He who thus knows
the fourth foot of the Gayatri shines with splendour and glory.

4.
That Gayatri rests on that fourth, apparently visible,
supramundane foot. And that, again, rests on truth. The eye is
truth, for the eye is indeed truth. Therefore, even today, if two
persons come disputing, one saying: "I saw it," and another: "I
heard of it," we should trust the one who says: "I saw it.
That truth rests on strength. The vital breath (prana) is strength.
Hence truth rests on the vital breath. Therefore they say that
strength is more powerful than truth.
Thus the Gayatri is based on the vital breath within the body.
That Gayatri protected the gayas. The organs are the gayas;
therefore the Gayatri protected (tatre) the organs. Because it
protected the organs, it is called the Gayatri. The Savitri verse,
which the teacher communicates to the pupil, is no other than this. It saves the organs of the pupil to whom it is imparted by
the teacher.

5.
Some impart to the pupil the Savitri which is in the Anushtubh
metre, saying: "The goddess of speech is Anushtubh; so we
shall impart it to him."
But one should not do that. One should impart only that Savitri
which is Gayatri. Verily, if one who knows this accepts too
much as a gift, as it were, it is not enough for even one foot of
the Gayatri.

6.
If he (the knower of the Gayatri) accepts as a gift the three
worlds full of wealth, he will be receiving the fruit of knowing
only the first foot of the Gayatri. If he accepts as a gift as much
as this treasury of knowledge, the Vedas, has to confer, he will
be receiving the fruit of knowing only the second foot of the
Gayatri. And if he accepts as a gift as much as is covered by all
living creatures in the world, he will be receiving the fruit of
knowing only the third foot of the Gayatri. While the fruit of
knowing its fourth, apparently visible, supramundane foot—
yonder sun that glows—is not to be counterbalanced by any gift
received.
Indeed, how could anyone receive so much as a gift?

7.
The salutation to the Gayatri:
"O Gayatri, thou art one—footed, two—footed, three—footed
and four—footed. And thou art without any feet, for thou art
unattainable. Salutation to thee, fourth foot, apparently visible
and supramundane! May the enemy never attain his object!"
Should the knower of the Gayatri bear hatred towards anyone,
he should either use this mantra: "May his desired object never
flourish!"—in which case that object of the person against
whom he thus salutes the Gayatri never flourishes—or he may
say: "May I attain that cherished object of his!"

8.
On this subject Janaka, Emperor of Videha, said to Budila, the
son of Asvatarasva: "Well, how is it that you, who called
yourself a knower of the Gayatri, have come to he an elephant
and are carrying me?"
He replied: "Because, Your Majesty, I did not know its mouth."
Janaka said: "Fire is its mouth. If people put a large quantity of
fuel into the fire, it is all burnt up. Similarly, a man who knows this, even if he commits a great many sins, consumes them all
and becomes pure, clean and free from decay and death."

Chapter XV—The Prayer of a Dying Person

1.
The door (real nature) of the truth (Satya Brahman) is covered
by a golden disc. Open it, O Nourisher! Remove it so that I
who have been worshipping the truth may behold it.
O Nourisher! O lone Traveller of the sky! O Controller! O Sun!
O Offspring of Prajapati! Gather your rays. Withdraw your
light. I would see through your grace that form of yours which
is the most benign. I am indeed He, that purusha who dwells in
the sun. I am immortal.
Now when my body falls may my breath return to the all—
pervading Prana! May this body, reduced to ashes, return to the
earth!
Om. O Fire, who art the symbol Om, O god of deliberations,
remember, remember all that I have done.
O Fire, lead us by the good path towards the enjoyment of the
fruit of our action. You know, O god, all our deeds. Destroy our
sin of deceit. We offer by words repeated salutations to you.

Part Six

Chapter I—The Supremacy of the Prana

1.
Om. He who knows what is the oldest and greatest becomes the
oldest and greatest among his kinsmen. The vital breath (prana)
is indeed the oldest and greatest. He who knows this becomes
the oldest and greatest among his kinsmen and also among
those of whom he wishes to be so.

2.
He who knows what is the most excellent (vasishtha) becomes
the most excellent among his kinsmen. The organ of speech is
indeed the vasishtha. He who knows this becomes the most
excellent among his kinsmen and also among those of whom he
wishes to be so.

3.
He who knows what has the attribute of steadiness (pratishtha)
lives steadily in rough as well as smooth places and times. The
eye indeed is endowed with steadiness, for with the help of the eye one remains steady in rough as well as smooth places and
times. He who knows this lives steadily in rough as well as
smooth places and times.

4.
He who knows prosperity (sampad) attains whatever object he
desires. The ear indeed is prosperity, for when the ear is intact
all the Vedas are acquired. He who knows this attains whatever
object he desires.

5.
He who knows the abode (ayatana) becomes the abode of his
kinsmen and also of other people. The mind indeed is the
abode. He who knows this becomes the abode of his kinsmen
as well as of other people.

6.
He who knows what has the attribute of procreation (prajati) is
enriched with children and animals. Semen verily has this
attribute. He who knows this is enriched with children and
animals.

7.
These organs, disputing about who was superior among them,
went to Prajapati and asked: "Which one among us is the most
excellent (vasishtha)?" He said: "That one among you is the
most excellent by whose departure this body is considered to
suffer most."

8.
The organ of speech departed. After being absent for a whole
year it came back and said: "How have you been able to live
without me?" The other organs said: "We lived just as dumb
people live, without speaking through the tongue, but living
through the vital breath, seeing through the eye, hearing
through the ear, knowing through the mind and procreating
through the organ of generation." Then the organ of speech
entered the body.

9.
The eye departed. After being absent for a whole year it came
back and said: "How have you been able to live without me?"
The other organs said: "We lived just as blind people live,
without seeing through the eye, but living through the vital breath, speaking through the organ of speech, hearing through
the ear, knowing through the mind and procreating through the
organ of generation." Then the eye entered the body.

10.
The ear went out. After being absent for a whole year it came
back and said: "How have you been able to live without me?"
The other organs said: "We lived just as deaf people live,
without hearing through the ear, but living through the vital
breath, speaking through the organ of speech, seeing through
the eye, knowing through the mind and procreating through the
organ of generation." Then the ear entered the body.

11.
The mind went out. After being absent for a whole year it came
back and said: "How have you been able to live without me?"
The other organs said: "We lived just as idiots live, without
knowing through the mind, but living through the vital breath,
speaking through the organ of speech, seeing through the eye,
hearing through the ear and procreating through the organ of
generation." Then the mind entered the body.

12.
Then the organ of generation went out. After being absent for a
whole year it came back and said: "How have you been able to
live without me?" The other organs said: "We lived just as
impotent people live, without procreating children through the
organ of generation, but living through the vital breath,
speaking through the organ of speech, seeing through the eye,
hearing through the ear and knowing through the mind." Then
the organ of generation entered the body.

13.
Then as the vital breath was about to depart, it uprooted the
organs from their places just as a great, noble horse of the
Sindhu country tears up the pegs to which his feet are tied.
They said: "Venerable Sir, please do not go out. We shall not
be able to live without you."
"If I am such, then give me an offering."
"So be it."

14.
The organ of speech said: "That attribute of being most
excellent which I possess is yours."
The eye said: "That attribute of steadiness which I possess is yours."
The ear said: "That attribute of prosperity which I possess is
yours."
The mind said: "That attribute of being an abode which I
possess is yours.
The organ of generation said: "That attribute of procreation
which I possess is yours."
Then the vital breath said: "If I am such, then what will be my
food and what will be my dress?"
They replied: "Whatever food there is—including that of dogs,
worms, insects and moths—will be your food and water will be
your dress."
He who knows the food of the vital breath to be such never
happens to eat anything or accept anything that is not food.
Wise men who are versed in the Vedas therefore take a sip of
water Just before and after eating; they think that thereby they
remove the nakedness of the vital breath.

Chapter II—The Process of Rebirth

1.
Svetaketu, the grandson of Aruna, came to the assembly of the
Panchalas. He approached Pravahana, the son of Jivala, who
was being waited upon by his courtiers. As soon as the king
saw him, he said:
"Is it you, boy?" He replied: "Yes, Sir."
Then the king asked: "Have you been taught by your father?"
"Yes," he replied.

2.
The king said: "Do you know how people, after departing from
this life, proceed on different paths?" "No," he replied.
"Do you know how they return to this world?" "No," he replied.
"Do you know why the other world is never filled up even
though so many people go there again and again?" "No," he
replied.
"Do you know after how many offerings of oblations the water
(the liquid oblation) becomes endowed with a human voice,
rises up and speaks?" "No," he replied.
"Do you know the means of access to the path leading to the
gods or to that leading to the Manes, that is to say, through
what deeds men attain the path leading to the gods or that
leading to the Manes? We have heard the following words of
the Mantra: ‘I have heard of the two paths for men, one leading
to the Manes and the other to the gods. Going along them they
(departed souls) are united with their destination. They (the
paths) lie between the father (heaven) and the mother (earth).’
Svetaketu said: "I do not know even one of these."

3.
Then the king invited him to stay. But the boy, disregarding the
invitation, hurried away. He went to his father and said: "Did
you not tell me before that you had fully instructed me?"
"What then, my intelligent child?"
"That fellow of a kshatriya asked me five questions and I did
not know one of them."
"What were they?"
"These," said Svetaketu and he recited them.

4.
The father said: "My child, believe me, whatever I myself
knew, I told you. But come, let us go there and live as religious
students (brahmachirins)." "You may go, Sir," the son replied.
Then Gautama went to where King Pravahana, the son of
Jivala, was giving audience. The king offered him a seat,
ordered water for him and made him the reverential offering.
Then he said: "Revered Gautama, we will give you a boon."

5.
Gautama said: "You have promised me this boon. Now please
tell me what you spoke about to my boy."

6.
The king said: "Ah, those are divine boons, Gautama. Please
ask a human boon."

7.
Gautama said: "You know well that I have gold, cows, horses,
maidservants, retinue and apparel. Please do not be ungenerous
towards me in regard to that gift which is plentiful, infinite and
in—exhaustible."
The king said: "Then, verily, O Gautama, you should ask it in
the prescribed way."
Gautama replied: "I approach you as a disciple."
The ancients used to approach a teacher through mere
declaration. So Gautama lived with the king by merely
announcing that he was a student.

8.
The king said: "Please do not be offended with us even as your
paternal grandfather was not offended with ours. Before now
this knowledge never rested with a brahmin. But I shall teach it
to you, for who can refuse you when you speak like this?
190

9.
"Yonder world is the sacrificial fire, the sun is its fuel, the rays
its smoke, the day its flame, the four quarters its cinders and the
intermediate quarters its sparks. In this fire the gods offer faith
as libation. Out of that offering King Moon is born.

10.
"Parjanya (the god of rain), O Gautama, is the fire, the year is
its fuel, the clouds its smoke, lightning its flame, the
thunderbolt its cinders, the rumbling its sparks. In this fire the
gods offer King Moon as libation. Out of that offering rain is
produced.

11.
"This world, O Gautama, is the fire, the earth is its fuel, fire its
smoke, the night its flame, the moon its cinders, the stars its
sparks. In this fire the gods offer rain as libation. Out of that
offering food is produced.

12.
"Man, O Gautama, is the fire, the open mouth is its fuel, the
vital breath its smoke, speech its flame, the eye its cinders and
the ear its sparks. In this fire the gods offer food as libation.
Out of that offering semen is produced.

13.
"Woman, O Gautama, is the fire, her sexual organ is the fuel,
the hairs the smoke, the vulva the flame, sexual intercourse the
cinders, enjoyment the sparks. In this fire the gods offer semen
as libation. Out of this offering a man is born. He lives as long
as he is to live. Then, when he dies,

14.
"They carry him to be offered in the fire. The fire becomes his
fire, the fuel his fuel, the smoke his smoke, the flame his flame,
the cinders his cinders and the sparks his sparks. In this fire the
gods offer the man as libation. Out of this offering the man
emerges in radiant splendour.

15.
"Those even among householders who know this, as described
and those too who, living in the forest, meditate with faith upon
the Satya Brahman (Hiranyagarbha), reach the deity identified with flame, from him the deity of the day, from him the deity
of) the fortnight in which the moon waxes, from him the deities
of the six months during which the sun travels northward, from
them the deity identified with the world of the gods (devaloka),
from him the sun, from the sun the deity of lightning. Then a
being created from the mind of Hiranyagarbha comes and leads
them to the worlds of Brahmin. In those worlds of Brahma they
become exalted and live for many years. They no more return
to this world.

16.
"But those who conquer the worlds through sacrifices, charity
and austerity reach the deity of smoke, from smoke, the deity of
the night, from night the deity of the fortnight in which the
moon wanes, from the decreasing half of the moon the deities
of the six months during which the sun travels southward, from
these months the deity of the world of the Manes and from the
world of the Manes, the moon. Reaching the moon they
become food. There the gods enjoy them, just as here the
priests drink the shining soma juice—saying as it were:
"Flourish, dwindle." And when their past work is exhausted
they reach this very akasa, from the akasa they reach the air,
from the air rain, from rain the earth. Reaching the earth they
become food. Then they are again offered in the fire of man
and thence in the fire of woman. Out of the fire of woman they
are born and perform rites with a view to going to other worlds.
Thus do they rotate.
"Those, however, who do not know these two ways become
insects and moths and those creatures which often bite (i.e.
mosquitoes and gnats)."

Chapter III—Rites for the Attainment of Wealth

1.
Whoever wishes to attain greatness (i.e. wealth for performing
sacrificial rites) should act as follows: On an auspicious day of
the fortnight in which the moon waxes, under a constellation
bearing a masculine name, during the northward journey of the
sun, he should undertake for twelve days a vow connected with
the Upasads, gather in a cup or a bowl made of fig wood all the
herbs and their grains, sweep and plaster the ground, lay the
fire, spread the kusa grass, purify the offering (clarified butter)
according to the rules, place between himself and the fire the
mantha (the paste made of those herbs etc.) and offer oblations
with the following mantras:
"O Fire, to all those gods under you who spitefully slay men’s
desires, I offer their share. May they be satisfied and satisfy me
with all the objects of my desire! Svaha! "To that deity who turns out to be spiteful under your
protection, thinking that she is the support of all, I offer this
stream of clarified butter. Svaha!"

2.
"Svaha to the oldest, svaha to the greatest!"—uttering these
words, he offers an oblation in the fire and lets the remainder
adhering to the ladle drip into the paste (mantha).
"Svaha to the vital breath (prana), svaha to the vasishtha (the
most excellent)!"—uttering these words, he offers an oblation
in the fire and lets the remainder adhering to the ladle drip into
the paste (mantha).
"Svaha to the organ of speech, svaha to that which has
steadiness!"
—uttering these words, he offers an oblation in the fire and lets
the remainder adhering to the ladle drip into the paste (mantha).
"Svaha to the eye, svaha to prosperity!"—uttering these words,
he offers an oblation in the fire and lets the remainder adhering
to the ladle drip into the paste (mantha).
"Svaha to the ear, svaha to the abode!"—uttering these words,
he offers an oblation in the fire and lets the remainder adhering
to the ladle drip into the paste (mantha).
"Svaha to the mind, svaha to procreation (prajati)!"—uttering
these words, he offers an oblation in the fire and lets the
remainder adhering to the ladle drip into the paste (mantha).
"Svaha to the organ of generation!"—uttering these words, he
offers an oblation in the fire and lets the remainder adhering to
the ladle drip into the paste (mantha).

3.
"Svaha to fire"—uttering these words, he offers an oblation in
the fire and lets the remainder adhering to the ladle drip into the
paste.
"Svaha to the moon"—uttering these words, he offers an
oblation in the fire and lets the remainder adhering to the ladle
drip into the paste.
"Svaha to the earth"—uttering these words, he offers an
oblation in the fire and lets the remainder adhering to the ladle
drip into the paste.
"Svaha to the sky"—uttering these words, he offers an oblation
in the fire and lets the remainder adhering to the ladle drip into
the paste.
"Svaha to heaven"—uttering these words, he offers an oblation
in the fire and lets the remainder adhering to the ladle drip into
the paste.
"Svaha to earth, sky and heaven"—uttering these words, he
offers an oblation in the fire and lets the remainder adhering to
the ladle drip into the paste. "Svaha to the brahmin"—uttering these words, he offers an
oblation in the fire and lets the remainder adhering to the ladle
drip into the paste.
"Svaha to the kshatriya"—uttering these words, he offers an
oblation in the fire and lets the remainder adhering to the ladle drip into the paste.
"Svaha to the past"—uttering these words, he offers an oblation
in the fire and lets the remainder adhering to the ladle drip into
the paste.
"Svaha to the future"—uttering these words, he offers an
oblation in the fire and lets the remainder adhering to the ladle
drip into the paste.
"Svaha to the universe"—uttering these words, he offers an
oblation in the fire and lets the remainder adhering to the ladle
drip into the paste.
"Svaha to all"—uttering these words, he offers an oblation in
the fire and lets the remainder adhering to the ladle drip into the
paste.
"Svaha to Prajapati"—uttering these words, he offers an
oblation in the fire and lets the remainder adhering to the ladle
drip into the paste.

4.
Then he touches the paste, uttering the mantra: "You move as
the vital breath; you bum as fire; you are infinite as Brahman;
you are unshaken as the sky. You are the meeting—place of all.
You are the sound hing and are uttered as hing in the sacrifice
by the prastotri. You are the Udgitha and are chanted by the
udgatri. You are recited by the adhvaryu and recited back by
the agnidhra. You are fully ablaze in the moist cloud. You are
omnipresent and the ruler. You are food as the moon and light
as fire. You are death and you are that in which all things
merge."

5.
Then he raises the paste, saying: "As the vital breath you know
all; we too are aware of your greatness as the vital breath. The
vital breath is the king, the ruler, the sovereign. May it make
me king, ruler and sovereign."

6.
Then he eats the paste, saying: ‘Tat saviturvarenyam’ (‘That
adorable light’)—’The winds blow sweetly (madhu), the rivers
pour forth sweetness (madhu); may the herbs be sweet (madhu)
unto us!’ ‘Svaha to the earth (Bhuh).
‘Bhargo devasya dhimahi’—(‘Of the radiant sun, We meditate
upon’ )—’May the nights and days be sweet (madhu), may the dust of the earth be sweet (madhu), may heaven, our father, be
sweet (madhu)!’ ‘Svaha to the sky (Bhuvah).’
‘Dhiyo yo nah prachodayit’ (‘May He stimulate our
intellect’)—
‘May the soma creeper be sweet (madhu) unto us, may the sun
be sweet (madhu), may the quarters be filled with sweetness
(madhu) for us!’ ‘Svaha to heaven (Svah).’
Then he repeats the whole Gayatri and all the verses about
sweetness (madhumati) and says at the end: "May I be all this!
Svaha to earth, sky and heaven.
Then he eats all that is left of the paste, washes his hands and
lies down behind the fire with his head to the east.
In the morning he salutes the sun saying: "You are the one
non—dual and best lotus of the quarters; may I be the one lotus
among men.
Then he returns the way he went, sits behind the fire and
repeats the line of teachers.

7.
Uddalaka, the son of Aruna, taught this to his pupil Vijasaneya
Yajnavalkya and said: "Should One pour it (the paste) even On
a dry stump, branches would grow and leaves spring forth."

8.
Then Vajasaneya Yajnavalkya taught this to his pupil
Madhuka, the son of Paingi and said: "Should one pour it even
on a dry stump, branches would grow and leaves spring forth."

9.
Then Madhuka, the son of Paingi, taught this to his pupil
Chula, the son of Bhagavitta and said: "Should one pour it even
on a dry stump, branches would grow and leaves spring forth."

10.
Then Chula, the son of Bhagavitta, taught this to his disciple
Janaki, the son of Ayasthuna and said: "Should One pour it
even on a dry stump, branches would grow and leaves spring
forth."

11.
Then Janaki, the son of Ayasthuna, taught this to his pupil
Satyakama, the son of Jabala and said: "Should one pour it
even on a dry stump, branches would grow and leaves spring
forth."

12.
And Satyakama, the son of Jabala, taught this to his pupils and
said:
"Should one pour it even on a dry stump, branches would grow
and leaves spring forth."
One must not teach this to anyone but a son or a pupil.

13.
Four articles are made of fig wood: the sacrificial ladle, the
bowl, the fuel and the two mixing—rods.
The cultivated grains are ten in number: Rice, barley, sesamum,
beans, millet (anu), panic seeds (priyangu), wheat, lentils, pulse
and vetch.
They should be crushed and soaked in curds, honey and
clarified butter and offered as an oblation.

Chapter IV—Conception and Birth as Religious Rites

1.
The earth is verily the essence of all these beings, water is the
essence of the earth, herbs of water, flowers of herbs, fruits of
flowers, man of fruits and semen is the essence of man.

2.
Prajapati said to Himself: "Well, let Me make a firm basis for it
(semen)." So He created woman. Having created her, He placed
her below and worshipped her. Therefore one should worship a
woman, placing her below. He (Prajapati) extended His organ that projects and with it impregnated her.

3.
Her lap is the sacrificial altar, her hair the sacrificial grass, her
skin within the organ the lighted fire; the two labia of the vulva
are the two stones of the soma—press.
He who, knowing this, practises sexual intercourse wins as
great a world as is won through the Vijapeya sacrifice; he
acquires for himself the fruit of the good deeds of the woman.
But he who, without knowing this, practises sexual intercourse
turns over to the woman his own good deeds.

4.
Having known this, Uddalaka the son of Aruna, Naka the son
of Mudgala and Kumara—harita said: "Many mortals,
brahmins only in name, perform the sexual act without knowledge of what has been said and depart from this world
impotent and without merit."
Even if this much semen—of one asleep or of one awake—is
spilled,

5.
He should touch it and repeat the following mantra:
"Whatever semen of mine has spilt on earth, whatever has
flowed to plants, whatever to water, I reclaim it."
With these words he should take the semen with his ring finger
and thumb and rub it between his breasts or eyebrows,
repeating the following mantra:
"Let the semen return to me, let Vigour come to me again, let
glow and good fortune come to me again. May the deities who
dwell in the sacrificial fire put the semen back in its proper
place."

6.
Now, if a man sees himself (his reflection) in water, he should
recite the following mantra:
"May the gods bestow on me vigour, manhood, fame, wealth
and merit."
In praise of the wife who will bear him a son:
She (his wife) has put on the soiled clothes of impurity; she is,
verily, loveliness among women. Therefore when she has
removed the clothes of impurity and appears beautiful, he
should approach her and speak to her.

7.
If she does not willingly yield her body to him, he should buy
her with presents. If she is still unyielding, he should strike her
with a stick or with his hand and overcome her, repeating the
following mantra:
"With power and glory I take away your glory."
Thus she becomes discredited.

8.
If she grants his desire, he should repeat the following mantra:
"With power and glory I give you glory."
Thus they both become glorious.

9.
If a man desires his wife with the thought: "May she enjoy love
with me," then, after inserting the member in her, joining
mouth to mouth and stroking her organ, he should utter the following mantra:
"O semen, you have been produced from my every limb,
especially from my heart through the essence of food you are
the essence of the limbs. Bring this woman under my control,
like a deer pierced by a poisoned arrow."

10.
Now, the wife whom he desires with the thought: "May she not
conceive"—after inserting the member in her and joining
mouth to mouth, he should inhale and then exhale, repeating
the following mantra:
"With power, with semen, I reclaim the semen from you."
Thus she comes to be without semen.

11.
Now, the wife whom he desires with the thought: "May she
conceive"—after inserting the member in her and joining
mouth to mouth, he should inhale and then exhale, repeating
the following mantra:
"With power, with semen, I deposit semen in you."
Thus she verily becomes pregnant.

12.
Now, if a man’s wife has a paramour whom he detests, he
should perform the following rite in order to cast an evil spell
upon him:
Let him put fire in an unbaked earthen vessel, spread stalks of
reed and kusa grass inversely and offer in the sacrificial fire the
reed tips, soaked in clarified butter, inversely, repeating the
following mantra:
"You have made a libation in my kindled fire! I take away your
prana and apana, you, _______! Here the name of the evil—doer should be uttered. You have made a libation in my kindled
fire! I take away your sons and cattle, you, _______! You have
made a libation in my kindled fire! I take away your Vedic rites
and those done according to the Smritis, you, _______! You
have made a libation in my kindled fire! I take away your hopes
and expectations, you, _______
He whom a brahmin who knows this rite curses, departs from
this world impotent and shorn of merit. Therefore let no one
even joke with the wife of a Vedic scholar who knows this rite;
for he who has this knowledge is a dangerous enemy.

13.
If a man’s wife has the monthly sickness, she should for three
days drink water from a cup made of bell metal. Let no sudra man or woman touch her. After three nights she should bathe,
put on a new cloth and her husband should make her thresh
rice.

14.
If a man wishes that a son with a fair complexion should be
born to him, that he should study one Veda and that he should
attain a full term of life, then they (husband and wife) should
have rice cooked in milk and eat it with clarified butter. Thus
they should be able to beget such a son.

15.
If a man wishes that a son with a tawny or brown complexion
should be born to him, that he should study two Vedas and that
he should attain a full term of life, then they should have rice
cooked in curds and eat it with clarified butter. Thus they
should be able to beget such a son.

16.
If a man wishes that a son with a dark complexion and red eyes
should be born to him, that he should study three Vedas and
that he should attain a full term of life, then they should have
rice cooked in water and eat it with clarified butter. Thus they
should be able to beget such a son.

17.
If a man wishes that a daughter should be born to him who will
be a scholar and attain a full term of life, then they should have
rice cooked with sesamum and eat it with clarified butter. Thus
they should be able to beget such a daughter.

18.
If a man wishes that a son should be born to him who will be a
famous scholar, frequenting assemblies and speaking delightful
words, a student of all the Vedas and an enjoyer of the full term
of life, he should have rice cooked with the meat of a young
bull or of one more advanced in years and he and his wife
should eat it with clarified butter. Then they should be able to
beget such a son.

19.
Now, towards morning he purifies the clarified butter according
to the rules of Sthalipaka and offers Sthalipaka oblations
repeatedly, saying: "Svaha to fire! Svaha to Anumati! Svaha to the radiant sun,
who produces infallible results!"
Having made the offering, he takes up the remnant of the
cooked food, eats part of it and gives the rest to his wife. Then
he washes his hands, fills the water—vessel and sprinkles her
thrice with water, uttering once this mantra:
"Get up from here, O Visvavasu! Seek another young woman, a
wife with her husband."

20.
Then he embraces her, repeating the following mantra:
I am the vital breath and you are speech. You are speech and I
am the vital breath. I am Saman and you are Rig; I am heaven
and you are earth. Come, let us strive together so that we may
have a male child."

21.
Then he spreads apart her thighs, repeating the following
mantra:
"Spread yourselves apart, Heaven and Earth."
Inserting the member in her and joining mouth to mouth, he
strokes her three times from head to foot, repeating the
following mantra:
"Let Vishnu make the womb capable of bearing a son! Let
Tvashtra shape the various limbs of the child! Let Prajapati
pour in the semen! Let Dhatra support the embryo! O Sinivali,
make her conceive; O goddess whose glory is widespread,
make her conceive! May the two Atvins, garlanded with
lotuses, support the embryo!

22.
"Let the two Atvins chum the womb with the two golden arani
sticks! I am placing a seed in your womb to be delivered in the
tenth month. As the earth has fire in its womb, as heaven is
pregnant with the sun, as the quarters are impregnated by air, so
I am impregnating you by placing this seed in your womb."
After the reciting of the mantra, he utters his own name and
that of his wife and places the seed.

23.
When she is about to deliver the child, he sprinkles her with
water, repeating the following mantra:
"As the wind agitates a pond on every side, even so let your
foetus stir and come out along with the chorion. Indra (prana)
made a path when the seed entered the womb. O Indra, follow
200
that path and come out with the foetus and the covering and
cause also the after birth to come forth with the babe."

24.
When the son is born, he should light a fire, take the child on
his lap, put a mixture of curds and clarified butter in a bell—
metal cup and offer oblations in the fire repeatedly, uttering the
mantra:
"May I increase as the son in my own home and support a
thousand people! May the Goddess of Fortune never depart,
with children and cattle, from his line! Svaha! The vital breath
that is in me, I mentally offer to you. Svaha! If I have done
anything too much or too little in this ceremony, may the all—
knowing and highly beneficent fire make it just right and
proper for me. Svaha!"

25.
The, putting his month to the child’s right ear, he should say
thrice: "Speech! Speech!" Next he would mix together curds,
honey and clarified butter and feed the child with a golden stick
which is not placed inside the month, saying these mantras:
"I put the earth (Bhuh) into you; I put the sky (Bhuvah) into
you; I put heaven (Svah) into you. The whole of earth, sky and
heaven I put into you."

26.
Then he (the father) gives him (the son) a name: ‘You are the
Veda (knowledge)." That is his secret name.

27.
Then he presents him to the mother to give him her breast,
uttering the mantra:
"O Sarasvati, that breast of thine which is fruitful, the sustainer
of all, full of milk, the bestower of wealth and generous and by
which thou nourishest all who are worthy—transfer that breast
here to my wife, for my child to suck.

28.
Then he addresses the mother of the child thus:
‘You are the adorable Arundhati, the wife of Vasishtha and
with me, who am a man, as your partner you have brought forth
a male child. Be the mother of many male children, for you
have given us a son.

Chapter V—The Line of Teachers

1.
Now the line of teachers:
The son of Pautimashi received this knowledge from the son of
Katyayani. The son of Katyayani from the son of Gautami. The
son of Gautami from the son of Bharadvaji. The son of
Bharadvaji from the son of Parasari. The son of Parasari from
the son of Aupasvasti. The son of Aupasvasti from the son of
another Parasari. The son of this Parasari from the son of
Katyayani. The son of Katyayani from the son of Kausiki. The
son of Kausiki from the son of Alambi and the son of
Vaiyaghrapadi. The son of Vaiyaghrapadi from the son of
Kanvi and the son of Kapi. The son of Kapi

2.
From the son of Atreyi. The son of Atreyi from the son of
Gautami. The son of Gautami from the son of Bharadvaji. The
son of Bharadvaji from the son of Parasari. The son of Parasari
from the son of Vatsi. The son of Vatsi from the son of another
Parasan.. The son of this Parasan from the son of Varkaruni.
The son of Varkaruni from the son of another Varkaruni. The
son of this Varkaruni from the son of Artabbagi. The son of
Artabbagi from the son of Saungi. The son of Saungi from the
son of Sankriti. The son of Sankriti from the son of
Alambayani. The son of Alambayani from the son of Alambi.
The son of Alambi from the son of Jayanti. The son of Jayanti
from the son of Mandukayani. The son of Mandukayani from
the son of Manduki. The son of Manduki from the son of
Sandili. The son of Sandili from the son of Rathitari. The son of
Rathitari from the son of Bhaluki. The son of Bhaluki from the
two sons of Kraunchiki. The two sons of Kraunchiki from the
son of Vaidabhriti. The son of Vaidabhriti from the son of
Karsakeyi. The son of Karsakeyi from the son of Prachinayogi.
The son of Prachinayogi from the son of Sanjivi. The son of
Sanjivi from Asurivasin, who was the son of Prasni. The son of
Prasni from Asurayana. Asurayana from Asuri. Asuri

3.
From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka
from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri
from Vajasravas. Vajasravas from Jihvavat, the son of
Badhyoga. Jihvavat, the son of Badhyoga, from Asita, the son
of Varshagana. Asita, the son of Varshagana, from Harita
Kasyapa. Harita Kasyapa from Silpa Kasyapa. Silpa Kasyapa
from Kasyapa, the son of Nidhruva. Kasyapa, the son of
Nidhruva, from Vach. Vach from Ambhini. Ambhini from the sun. These white Yajuses (sacrificial formulas not vitiated by
human blemishes) are explained by Yajnavalkya, belonging to
the Vajasaneyi school.

4.
The line of teachers is the same up to the son of Sanjivi. The
son of Sanjivi received this knowledge from Mandukayani.
Mandukayani from Mandavya. Mandavya from Kautsa. Kautsa
from Mahitthi. Mahitthi from Vamakakshiyana.
Vamakakshiyana from Sandilya. Sandilya from Vatsya. Vatsya
from Kusri. Kusri from Yajnavachas, the son of Rajastamba.
Yajnavachas, the son of Rajastamba, from Tura, the son of
Kavashi. Tura, the son of Kavashi, from Prajapati
(Hiranyagarbha). Prajapati received this knowledge from his
relationship to Brahman (the Vedas). Brahman is self—
existent. Salutation to Brahman.

End of Brihadaranyaka Upanishad

The Peace Chant

Om. That is full; this is full. This fullness has been projected
from that fullness. When this fullness merges in that fullness,
all that remains is fullness.